tatrāsakti-kṛd anyatra prīti-saṁhāriṇī hy asau |
(Bhakti-rasāmṛta-sindhu: 2.5.28)
“It [i.e., the sthāyi-bhāva known as prīti, that is, dāsya-bhāva] produces attachment to him [i.e., Bhagavān] and completely destroys affection for all else.”
bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ |
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo’nughāsam ||
ity acyutāṅghriṁ bhajato’nuvṛttyā
bhaktir viraktir bhagavat-prabodhaḥ |
bhavanti vai bhāgavatasya rājaṁs
tataḥ parāṁ śāntim upaiti sākṣāt ||
(Śrīmad Bhāgavatam: 11.2.42–43; cited in Bhakti Sandarbha: 262, 340; Prīti Sandarbha: 1)
“Bhakti, experience of the Supreme Lord, and detachment from all else—this triad shall occur at one time for one who has taken shelter just as satisfaction, nourishment, and relief from hunger shall for one who eats with each mouthful. Thus, O King, bhakti, detachment, and understanding of Bhagavān occur for a bhāgavata [i.e., a bhakta] engaged in bhajana continuously to the feet of Acyuta, and thereafter one attains complete peace directly.”
āsaktis tu svārasikī |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.16)
“Āsakti, however, is natural [i.e., nature desire that is not directed by the intellect].”
rucir abhilāṣaḥ kintu buddhi-pūrvikeyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.15)
“Ruci is desire, but this [desire is] directed by the intellect.”
niṣṭhā tatrāvikṣepeṇa sātatyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.15)
“Niṣṭhā is unwavering constancy therein [in bhajana].”
tataḥ prathamānantaraṁ dvitīyaḥ sādhu-saṅgo bhajana-rīti-śikṣā-nibandhanaḥ |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.15)
“Then, following the first [stage, viz., śraddhā], a second [type of] association with a sādhu, that is, that the purpose of which is learning the practice of bhajana, occurs.”
ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā |
tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ |
athāsaktis tato bhāvas tataḥ premābhyudañcati |
sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.4.15–16)
“First śraddhā, then sādhu-saṅga, then bhajana-kriyā, then anartha-nivṛtti, then niṣṭhā, then ruci, then āsakti, then bhāva, and then prema appear. These are the stages in the appearance of prema in a sādhaka.”
na hy anyatra spṛhā anyatra ratiḥ |
(Durgama-saṅgaminī-ṭīkā to Bhakti-rasāmṛta-sindhu: 1.3.41)
“It is not that there can be desire elsewhere and rati elsewhere.
tad-eka-spṛhatvam eva rater lakṣaṇaṁ mukhyam ity uktam |
(Durgama-saṅgamī-ṭīkā to Bhakti-rasāmṛta-sindhi: 1.3.41)
“It is stated that desirousness only of him [i.e., Bhagavān] is truly the primary characteristic of rati [i.e., merely inner softness that manifests sāttvika-bhāvas, such as crying and trembling, is not the primary characteristic, since this can also be observed in persons engaged in impure forms of bhakti].”
śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhāk |
rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.3.1)
“That [i.e., that aspect of uttamā-bhakti] which is constituted of a special aspect of śuddha-sattva, is a bearer of resemblance to a ray of the sun of prema, and is a melter of the heart with hankerings, is called bhāva [-bhakti].”
